SPICER ADVENTIST UNIVERSITY

RELIGIOUS STUDIES

“STRATERGIES TO REACH OUT TO THE MUSLIM COMMUNITY”

A Research Proposal in Partial

Fulfillment of the Course

Anthropology For Mission and Ministry

By Roland Shaun Rodrigues

JAN 10, 2021

 Introduction

Muslims are one among the unreached with the Gospel. The terrain is quite hard, but

they are not unreachable. Developing a strategy for the Muslims is a key part to spread

the gospel. Developing a strategy is a complex and daunting task, but also very vital.

Cultural and sociological settings range from the sophisticated urbanite to the primitive

nomad. From a high level businessman to the slum dweller all need to be reached. There

are no simple solutions. even less can we expect to find a standard strategy to reach all

these peoples. Although specific details will vary greatly. There is however some

foundational issues which should be considered.

Foundational Issues

Research conducted recently has confirmed our concern for the all-importance of right

attitudes. Muslim evangelism that is induced and nourished by fear of Islam or by a spirit

of triumphalism is bound to produce negative results. Even an in-depth knowledge of

Islamic Teaching and practice may be (and too often is) used in an aggressive and

destructive way Unless the Christian witness wholeheartedly Seeks to understand a

Muslim and to share 'the truth in love”1 this kind of Muslim evangelism will only

produce 'bitter fruit'

We need recognize that the enormous diversity of Islamic settings will justify, yes , even

demand an equally broad spectrum of ministry approaches. In East Africa this is already

being practiced by many ministries working there. Mission to Muslims by individuals

and local churches may provide yet a greater variety of approaches.2

It is certainly crucial to develop carefully tailored strategies to fit the Indian context.

Experimentation with new methods is a vital part of finding one’s feet in a given

situation. Yet the danger that lack of experience may mislead new workers to an

uncritical copying of successful methods from other places and countries. or even from a

different continent. This will unnecessarily limit or even damage the ministry. Gilchrist

gives an example regarding men witnessing to women. In contrast to Parshall's

experience in Bangladesh who never witnessed directly to a Muslim lady. Gilchrist

clarifies that. In South Africa, however," such restrictions hardly exist. Christian men

may freely witness to Muslim women, whether single or married, and ... most Muslim
1
In reference io Ephesians 4:15 as quoted hv Neals. Practical and tactical Approach ..37
2
Rev Matheny from the Nairobi Lighthouse church gave a very inspiring report. using the cell group
model in their congregation to reach out to Muslims (among others) in the 'most unthreatening
environment". namely. the home
men have no objection to this once they realize the Christian has no other motive or

objective than the propagation of his faith.3

“Strategy cannot be accurately planned or effectively evaluated without measurable

goals” (1971:132).4

It will also help us to know which factors play a major role for conversions among

Muslims to Christ.

John Miller, formerly based in Mombasa. observed in a survey among Muslim converts

in five African countries in 1987.

(I) We must he aware of the importance of our personal influence and maximize the

exposure of our lives. Personal influence of foreign missionaries placed a major part in

the decision making of the converts.

(2) Major emphasis in all our witness and preaching ought to be given to the fact that

forgiveness of sins is available in Christ The desire for forgiveness of sins was a moving

factor in a majority of converts· lives.

( 3) Christian literature must be utilized to the full This applies particularly to copies of

the Gospels, hut reading of other Christian literature, reading of the Old Testament, were

all-important factors.

(4) Preaching also has a place, in spite of our current emphasis on personal evangelism

to the neglect of public preaching. Although Muslims are reluctant to respond publicly to

mass evangelism, it is evident that many have listened to it and been affected by it, and

eventually responded to it.

3
John Gilchrist, The Christian Witness to the Muslim (Benoni: Jesus to the Muslims, 1988), 29.
4
Wagner ,C. Peter Frontiers of Missionary Strategy page 132
 (5) Muslims who are in the process of being educated and Muslims under the age of

thirty seem to be more open to consider the truth of the gospel than others. 5

Some Christians believe and use the same old service style, the most ancient translation

of the Bible or the same traditional methods will be the most attractive, effective, and

divinely authenticated ones. We may certainly learn from St. Paul's mission principles,

his gospel presentation and spiritual commitment, but times have changed. Our fast-

paced, ever-changing world demands methods that are fresh and relevant. 6

After having stated these convictions, let us reflect on some more contentious issues

also.

5
John Miller, 'Survey' of converts from Islam through SIM-related ministry regarding factors that they
consider influential in moving them towards response to the gospel'. Unpublished term paper. An
Internship for Dr. John Gration. 197.
6
Along with the late Prof. George W. Peters, who beseeched his students during class lectures in Korntal
in 1985: 'Whose missionary methods are we to use, St. Paul's or ours? -- Of course, ours'!
Contentious issues

It is not always easy to decide which methods and approaches will work well. Much of it

depends on the timing, the setting and the right "dose" we are giving out to others. The

prayerful, wise and watchful witness will find the right way. Some potential roadblocks

should be considered:

Aggressive methods will invariably cause more harm than good. This seems to be an

obvious statement yet in practice many Christians defy its truth. 'Dumping literature' in

large quantities in predominantly Muslim areas has also shown counterproductive results.
7
The argument that "one soul saved is worth more than any other loss" fails to take into

account the damage done to many unknown Muslims who were turned off from

considering a gospel message through what they must perceive as an 'act of indecency"

Second issue is Why not put all our resources into Muslim background believers and

enable them to reach their previous co-religionists? On the first sight a lot seems to speak

for this: they know the culture, speak the language, and are acquainted with the religious

content of their people, much better than any of us ever will. But that is counter

productive as the former Muslim will be received with far more opposition, contempt and

outright hatred than any other witness. After conversion it will usually take a long time

before he can freely mix with his family and friends, let alone share the gospel with them.

This method may be a cheap excuse for a Christian to discharge his/ her duties.

7
Parshall recalls a direct mailing campaign of Urdu New Testaments to all telephone subscribers in an
Islamic country in Asia. Hundreds of these were refused and returned to the post office eventually ending
up as waste paper ·The Muslim could only shake his head m disbelief that such a desecrating of Scripture
could take place ' . Ibid., 130
Third is the Readiness to change- Parshall in his 'trail-blazer book', New Paths in Muslim

Evangelism underscores the importance of the missionaries' readiness for change. “My

conviction is that we as missionaries must open ourselves to criticism, both from friend

and foe. We must be willing to re-evaluate what has come to be regarded as sacrosanct

methodology. 'Change' must not be a dreaded word. Can the missionary to Islam be more

effective? What is the Muslim's perception of the missionary? How can it be changed for

the better?8.He recommends change from the ways that have been proved to be not

productive.

Forth is Cultural sensitivity and contextualization which have become the missionary

watchwords of our day. Georges Houssney believes that. This fear of tampering with

culture is one of the most inhibiting factors in reaching Muslims. In an extreme case, a

veteran missionary to a Muslim country adamantly told me that she would not give a

Bible to a Muslim because it would offend him.9

Suggestions to 'try by every possible way to become like Muslims' in order to 'present the

gospel in religious and cultural forms that Muslims can identify with "10(' carry the

potential danger of denying the power of the gospel. I am afraid that general statements

like. 'Missionaries should use certain passages from the Quran as a springboard for

explaining the gospel' 11 carry the danger of neglecting a sensitive probing and

understanding where the Muslim inquirer stands.

Fifth one is Confrontation and dialogue

8
Phil Pharshall, New Paths in Muslim Evangelism (Grand Rapids: Baker Book House, 1984 ), 3rd printing,
98.
9
Georges Houssney. 'Methodological Roadblocks" in Reach Out, Vol. 8, No. 2 & 3. 1996. 12.
10
John Mark Terry, 'Approaches to the Evangelisation of Muslims " EAIO. April 1996, 172.
11
Ibid. 173
Dr. Kateregga feel that dialogue certainly works for the advantage of the Muslim side,

since 'in most cases, Christians who participate in dialogue have. at best, only half-baked

ideas about Islam, normally derived from the Orientalist sources. 12 One wonders whether

a straightforward grass-root level approach like a small mobile Christian book-shop used

at a ferry, as done in Mombasa a few years ago, might not produce better results. 13

CONCLUSION

12
Badru Kateregga, 'The Islamic Da' wah - How to carry it to Christians', A/ls/am, June 1983, 20.
13
Gary Robert Morgan, Unreached. but not Unreachable, 45
In order to reach out to Muslims we need to understand various foundational principles

regarding their religion and working out the best method. We need to avoid a single

method approach since it might not be applicable in all areas of the world. There are

various factors which play a role in the conversion of Muslims which have to be looked

at. The methods used needs to be contemporary. One has to be aware of some

contentious issues when dealing with Muslims, which are not using aggressive methods.

Not allowing only Muslim believers doing all the work, an openness to adapt and change

as well as contextualize and the most important is to confront and have a dialogue.

BIBLIOGRAPHY
Nehls, A Practical Tactical Approach

John Gilchrist, The Christian Witness to the Muslim.

Wagner,C. Peter Frontiers of Missionary Strategy

Phil Pharshall, New Paths in Muslim Evangelism

Georges Houssney. 'Methodological Roadblocks" in Reach Out, Vol. 8

John Mark Terry, 'Approaches to the Evangelisation of Muslims "

Badru Kateregga, 'The Islamic Da'wah - How to carry it to Christians',

Gary Robert Morgan, Unreached. but not Unreachable,